Lucid dreaming and dream yoga.

A well known but uncommon practice of the Buddhist meditative tradition is the practice of dream yoga. Most of what you hear about dream yoga is the spectacular stories and experiences people have during lucid dreaming. Everyone has heard the tale of flying in your dreams, or exploring unknown lands, the heavens, or even the depths of the ocean. These stories are often other-worldly and quite unlike our everyday waking experience, so they are fun to hear and talk about.

I am not going to discourage you from exploring the hidden territories and landscape of the dream world. Maybe you will find something that you are looking for, or come away with some insight that you can carry with you on your journey. At the very least, lucid dreaming is interesting and fun.

Dream yoga is a practice of waking up, gaining some insight into who we are so that we can recognize our true nature and show up in the world more fully. With this understanding, using lucid dreams to go on adventures or have a good time seems a little mundane. We start to realize that lucid dreaming also provides great potential for mining the depths of our own wisdom and manifesting our innate Buddha nature in a very experiential way. There are many ways to do this, but I invite you to consider a quote by the great master Padampa Sangye:

Go to places that scare you.  In haunted places, seek the Buddha within.  

Use the practice of dream yoga to wake up. Go to the places that scare you, that bring up fear. Use that fear to 'wake up' in the dream. A Buddha is 'one who is awake', and that is what lucid dreaming is all about, knowing that you are awake in the dream and that this is a dream. 

Think about your normal experience of a dream. You are normally immersed in the plot as it unfolds and have no power or control over what happens. You just go along for the ride as a bystander and are subject to experiencing the highs and lows of this subjectively real dream world as they come. Does this sound a little bit like waking life? 

Normally, it is only after we awaken from the dream that we discover freedom and a sense of relief, "Ah, thank goodness. That was just a dream." In dream yoga, the key difference is that you wake up in the dream, knowing it is a dream. When you wake up in the dream you discover a natural freedom because you know that what you are experiencing isn't real. It can't hurt you, it can change. 

"This is a dream. This isn't real. I am free." That's a nice sort of mantra for waking up in the dream.

With this insight, going to places that scare you is a powerful way to look at what you are holding onto. What is that monster? It looks terrifying, but what is it really? Who is it that is chasing you and what are you running from? 

Waking up in those dreams allows us to look at our own confusion and grasping. It allows us to invite the hidden recesses of our mind into the light. I see you, I hear you, I understand. Those are just as powerful in the dream world as they are in the real world. 

Waking up in this way, we might ask ourselves, "What would Buddha do?" As a Buddha, what would you do?

How does our wisdom and generosity show up in the world? How do we exercise compassion and patience in difficult situations? How do we maintain an open and responsive presence when we are in the midst of confusion and overwhelm? 

These are questions that we struggle with during the day, and questions that we can continue to work with during the night. 

Go confidently into the darkness. Find the light within.

Acknowledging our pain.

The first sermon that the Buddha gave upon his awakening was the teaching on the Four Noble Truths- the truth of suffering, its origin, cessation, and the path to eliminate suffering.

The path to awakening starts with acknowledging our pain and dissatisfaction.

Truth seems elusive these days. Everyone has their own version of the truth and there seems to be little accountability for upholding that which is true. What is truth and why is it significant?

Truth is that which is authentic and non-deceptive. To be a seeker of truth means that one pursues that which is authentic and to remember what it is that is important in life.

The truth of suffering wakes us up to what is important. The truth of suffering is a call to attention, a wake up call. By acknowledging the truth of suffering, we can discover a truth that we can live with and recall that which is meaningful. The outer drama of our suffering can awaken us from the sleep of ignorance, discovering our purpose and recalling what it is that is important and meaningful in our life.

Our symptoms, looking back, can reveal what it is that we have to do.

By denying or rejecting the truth of our own suffering, we close ourselves off to insight into our own condition. Rather than fixing our situation, we require and strive for everything else to be fixed. We fall prey to the preoccupations of our small self, trapped in a world of self-indulgence and a repetitive cycle of lies about who we are or who we pretend to be.

The opposite of living your inner truths isn't living falsely, it is living a lie. We deceive ourselves.

To awaken from the path of self-deception, first we must acknowledge the truth of our own suffering.

Bodhisattva.

བྱང་ཆུབ་སེམས་དཔའ་
Tibetan: Jangchub Sempa
English: Bodhisattva

The Tibetan byang chub (pronounced Jangchub) means enlightened or awakened.
byang means to clear away, purify or awaken (notice the action to as opposed to the Tibetan sangs).
chub means totally or perfectly.

The Tibetan sems means mind, dpa' means heroic, courageous, or warrior.

Sempa is a courageous mind.  Courageous because it seeks enlightenment.  It seeks to purify, clear away and awaken.  Heroic because she is willing to bear the hardship of pushing through resistance, breaking through fear and doubt, and persevering amidst uncertainty.

Why?

Because they have something to share and they are sick of holding back, sick of consuming.  They are tired of hiding.  Disillusioned with indulging themselves with the mundane affairs of this world.

So they commit.  They decide.  They act.  They do it for themselves, and they do it for others.  They do it for themselves so that they can actually do it for others.

When their practice is perfected, they become Buddhas, fulfilling their own aims and benefiting others simultaneously.

Simplicity.

Simplicity and renunciation- a doctrine of richness.

In simplicity there is appreciation.  Enjoyment.  A natural ease and contentment. 

With renunciation there is no clinging, no chasing after fleeting experiences.  No bite of the hook that leads you off into ceaseless torment. 

Simply abiding as you are, renunciation prevents you from being pulled away.  Renouncing anything else, you awaken to what simply is.  When you recognize what remains, you will experience the richness of being.